shuttle 21: (in place of an) ending

'It's interesting to think of the great blaze of heaven that we winnow down to animal shapes and kitchen tools' (Don DeLillo, Underworld, London: Picador, 1998, 82) 
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Jean Baudrillard: - 'I went in search of astral America, not social and cultural America, but the America of the empty, absolute freedom of the freeways, not the deep America of mores and mentalities, but the America of desert speed, of motels and mineral surfaces. I looked for it in the speed of the screenplay, in the indifferent reflex of television, in the film of days and nights projected across an empty space, in the marvellously affectless succession of signs, images, faces, and ritual acts on the road; looked for what was nearest to the nuclear and enucleated universe, a universe which is virtually our own ...

I sought the finished form of the future catastrophe of the social in geology, in that upturning of depth that can be seen in the straited spaces, the reliefs of salt and stone, the canyons where the fossil river flows down, the immemorial abyss of slowness that shows itself in erosion and geology. I even looked for it in the verticality of the great cities ...

Here in the transversality of the desert and the irony of geology, the transpolitical finds its generic, mental space. The inhumanity of our ulterior, asocial, superficial world immediately finds its aesthetic form here, its ecstatic form. For the desert is simply that: an ecstatic critique of culture, an ecstatic form of disappearance.

The grandeur of the deserts derives from their being, in their aridity, the negative of the earth's surface and of our civilised humours.  They are places where humours and fluids become rarefied, where the air is so pure that the influence of the stars descends direct from the constellations. And, with the extermination of the desert Indians, an even earlier stage than that of anthropology became visible: a mineralogy, a geology, a sidereality, an inhuman facticity, an aridity that drives out the artificial scruples of culture, a silence that exists nowhere else.

The silence of the desert is a visual thing, too. A product of the gaze that stares out and finds nothing to reflect it. There can be no silence up in the mountains, since their very contours roar. And for there to be silence, time itself has to attain a sort of horizontality; there has to be no echo of time in the future, but simply a sliding of geological strata one upon the other giving out nothing more than a fossil murmur.

Desert: luminous, fossilised network of an inhuman intelligence, of a radical indifference - the indifference not merely of the sky, but of the geological undulations, where the metaphysical passions of space and time alone crystallise. Here the terms of desire are turned upside down each day, and night annihilates them. But wait for the dawn to rise, with the awakening of the fossil sounds, the animal silence ...

The form that dominates the American West, and doubtless all of American culture, is a seismic form: a fractal, interstitial culture, born of a rift with the Old World, a tactile, fragile, mobile, superficial culture - you have to follow its own rules to grasp how it works: seismic shifting, soft technologies.

The only question in this journey is: how far can we go in the extermination of meaning, how far can we go in the non-referential desert form without cracking up and, of course, still keep alive the esoteric charm of disappearance? A theoretical question here materialised in the objective conditions of a journey which is no longer a journey and therefore carries with it a fundamental rule: aim for the point of no return. This is the key. And the crucial moment is that brutal instant which reveals that the journey has no end, that there is no longer any reason for it to come to an end.

Beyond a certain point, it is movement itself that changes. Movement which moves through space of its own volition changes into an absorption by space itself - end of resistance, end of the scene of the journey as such (exactly as the jet engine is no longer an energy of space-penetration, but propels itself by creating a vacuum in front of it that sucks it forward, instead of supporting itself, as in the traditional model, upon the air's resistance). In this way, the centrifugal, eccentric point is reached where the movement produces the vacuum that sucks you in.

This moment of vertigo is also the moment of potential collapse. Not so much from the tiredness generated by the distance and the heat, as from the ireversible advance into the desert of time'.

Extract from Jean Baudrillard, America, London: Verso, 1988, 5-6, 11
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Hello Mick, and Beth,

I'm ending with Baudrillard, not because I necessarily agree with everything he proposes, but because his rhetorical postcards from the road remain provocative for me in terms of driving, the cinematic, the seismic drama of geology, time, 'silence'.

In assembling these virtual fragments over the past three weeks, a kind of ad hoc - and unfinishable - reading companion for your journey, I have often tried to imagine where you are. And I realise I've entirely elided my own embodied movements during that time, a shuttle rhythm of to-ing and fro-ing between work in London and England's (much milder, greener) 'Southwest'.

I have passed Stonehenge six times in different light, and on each occasion have hollered greetings to the pigs on the other side of the road. I've been dazzled by a billowing field of scarlet poppies in bloom. I've watched tiny swallows being fed by their hyperactive parents in their mud-spit nest above a doorway, and cried quietly during episodes of 24 Hours in A&E. And, in the gaps, I've been transfixed by events in Egypt, as well as by the river, the swifts, the bees, the clouds and the sky.

Wishes, to you and the shuttle crew,
 for the journeys home and to come, 
elsew/here ...

Photos: Richard Misrach, drive-in cinema, Las Vegas, 1987; (bottom) William Egglestone

Unhurried departure music: Jem Finer's Longplayer - time lapse film of a live performance at the Roundhouse, London, 12.9.2009 (1,000 minutes in 1,000 seconds). For the Longplayer website, and a live stream link to this ongoing musical composition (currently 13.5 years into its 1,000 year duration), see here

shuttle 19: naming

‘The desert could not be claimed or owned – it was a piece of cloth carried by winds, never held down by stones, and given a hundred shifting names long before’ 

(Michael Ondaatje, The English Patient, London: Picador, 1992) 
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North American deserts  (north to south)

Carcross, Fraser, Thompson Country, Nk’mip; Channeled Scablands, Snake River, Craters of the Moon, Red, Owyhee, Yp, Alvord, Oregon High; Great Basin (Black Rock, Forty Mile, Smoke Creek, Great Salt, San Raphael, Sevier, Escalante, Bisti Badlands, Painted); Mojave (Death Valley, Amargosa); Sonoran (Colorado, Yuha, Yuma, Lechuguilla, Tule, Gran Desertio de Altar, Baja, Vizcaino); Chihuahuan (Trans-Pecos, White Sands)

Some American winds 

Auger (dust devil, sometimes stationary, in California), Black Roller (dust storm), Cat’s Paw (strong enough to ripple a pool), Chinook (a foehn wind also known as 'the snow eater'), Chocolatero, Chubasco, Collada, Cordonazo (‘the lash of St Francis’), Coromell, Diablo, Duster, Kabeyun (‘the father of winds’, Algonquin), Kibibonokka (‘the fierce one’, Algonquin), Maria (fictional), Mato Wamniyomni (‘whirlwind’, Dakota), Mono, Norte, Norther, Papagayos, Pruga, Santa Ana, Shawondasee (‘the lazy wind’, Algonquin), Sonora, Stikine, Sundowner, Surazo, Taku, Tapayagua, Ta Te Kata (chinook, Sioux), Tehuantepecer, Tezcatlipoca (‘the divine wind’, Aztec), Tornado, Virazon, Wabun (‘the morning bringer', Algonquin), Williwaw, Witch, Zonda 

Aeolian processes
- abrasion: the process of physical weathering
- deflation: a process in which the finer grained material is removed, and the level of the land surface is lowered
- desert pavement: forms when wind removes all of the fine-grained sand from a system, leaving only the coarser gravel behind
- desert varnish: the patina of iron and manganese oxides left on rocks after they have undergone long periods of chemical weathering in the desert
- ventifacts - stones that have been sculpted by the wind 

Sonoran Desert plants & animals

Flora: cave primrose, desert Christmas cactus, desert lupine, desert willow, devil’s claw, fairy duster, ghost flower, hedgehog cactus, jimson weed, night blooming cereus, prickly pear cactus, saguaro cactus, showy four o’ clock (Mirabilis multiflora), tumble weed, western wildflower

Fauna: Allen’s big-eared bat, Arizona pocket mouse, Bezy’s night lizard, black-tailed jackrabbit, cactus mouse, California leaf-nosed bat, Chihuahuan striped whiptail lizard, Chuckwalla lizard, common desert centipede, desert bighorn sheep, desert box turtle, desert pupfish, desert recluse spider, desert spiny lizard, desert tortoise, desert woodrat, flat-tail horned lizard, fringe-toed lizard, Gila monster, golden eagle (Aquila chrysaetos), horned lizard, kangaroo rat, lesser long-nosed bat, little striped whiptail, long-tailed brush lizard, Mearns coyote, Merriam’s kangaroo rat, Mesquite mouse, Mexican grey wolf (el lobo), mountain king snake, mountain lion (cougar or puma), Mexican big-eared bat, Mexican black king snake, Mexican long-tongued bat, Mexican jumping beans (frijoles saltarines), Mexican tree frog, Pacific burrowing wasp, pallid bat, Pinacate beetle, rattlesnakes (genus Crotalus), ring-tailed cat, round-tailed ground squirrel, Sonoran desert toad, Sonoran shovelnose snake, Sonoran sidewinder, spotted bat, tiger centipede, Trans-Pecos striped whiptail lizard, western pipistrelle, white-throated woodrat, Yuma myotis vesper bat, zebra-tailed lizard

Birds: Abert’s towhee, Anna’s hummingbird, Bell’s vireo, Bendire’s thrasher, black-chinned hummingbird, black-chinned sparrow, black rail, black-tailed gnatcatcher, black-throated sparrow, brown-crested flycatcher, burrowing owl, canyon wren, Cassin’s vireo, Chihuahuan raven, collared peccary, Costa’s hummingbird, Crissal thrasher, curve-billd thrasher, desert cardinal, Ferruginous pygmy owl, Gambel’s quail, Gila woodpecker, gilded flicker, greater roadrunner, great horned owl (Bubo virinus), lark bunting, Lawrence’s goldfinch, Le Conte’s thrasher, Lucy’s warbler, mountain plover, mourning dove, phainopepla, Plumbeous vireo, sage sparrow, spotted owl, vermilion flycatcher, yellow-headed blackbird
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Rebecca Solnit: - 

'Naming is a form of claiming. Parents name their children, priests baptise their flock, husbands confer their names upon their wives, explorers name what they come across - whether it's Fremont naming the Humboldt River after another explorer or Martin Heinrich Klaproth naming the element uranium after the god of the underworld. To name a thing is to assert that a new identity has begun ...

In Genesis, Adam wants a helpmeet, but God instead brings forth all the animals for him to name, and only after the fowl of the air and the beasts of the field are named does his Creator get around to making woman out of his rib. According to Robert Graves and Raphael Patai's Hebrew Myths, naming is a euphemism or substitute activity. In the original version Adam couples with all the creatures in quest of a satisfactory mate, and when his experiments with the animals prove unsatisfying Eve arrives for his use ...

The scattering of names across the land is a cipher of its history. As Utah is sprinkled with the Old Testament names that gave resonance to the Mormon emigration there, so California is overlaid with the sanctifying names of the Spanish missionaries, from the sacrament itself in the state's capital to the list of saints trailing down the coast. Other Spanish names are descriptive: Mariposa for the butterflies that menaced Moraga's expedition, the Sierra Nevada for their snow ... The names of the peaks in a western mountain range often sound like the roster of a board of directors. Josiah Whitney, director of the state's Geological Survey, named the tallest peak yet found by his men in the Sierra after himself, then hastened to transfer his name to the taller mountain that turned up afterward, the current Mount Whitney ...

Had the old names been kept, the newcomers would have been emigrants, not discoverers. The great charm of the Belgian gold miner Jean-Nicholas Perlot is that he came to the Sierra foothills as to a foreign country rather than a manifest destiny, came to it as a place in the middle of a story rather than waiting for one to begin, without the sense of himself as a new Adam or the Indians as obstacles to a new Eden. As befits an immigrant, he learned the languages, English, Spanish, and Miwok. Changing the names is a symbolic substitute for wiping out the people, and in looking at the language of the newcomers, particularly in Yosemite, the constant conjunction of the words extermination and aboriginal captures this. Exterminate comes from terminate, to end, ab-original means from the beginning, and so the phrase means to terminate the originals, end the beginning, and begin again in the middle, making Adams out of Europeans in an Eden wrested from some people who didn't fit into the new story'.

Extract from Rebecca Solnit, 'The Name of the Snake', in Savage Dreams: A Journey into the Landscape Wars of the American West, Berkeley & Los Angeles: University of California Press, 1999
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Photos (from top): Jan Janssonius, anemographic chart, 1650; USA wind map; Steve Evans - desert cactus flower, Arizona; rattlesnake rattle; Matt - Saguaro cactus; desert cacti, Chelsea Flower Show, London, 2013

For driving music,  'I've been everywhere', performed by Willie Nelson & Hank Snow, listen here
 
For further details of Jean-Nicholas Perlot (and his canine companion Miraud), see his Gold Seeker: Adventures of a Belgian Argonaut during the Gold Rush Years, ed. Howard R Lamar, New Haven: Yale University Press, 1985

For a wonderful book about winds - with chapters on wind and earth, time, life, body and mind, and a 'dictionary of winds' - see Lyall Watson, Heaven's Breath: A Natural History of the Wind, London: Hodder & Staughton, 1984 

instar

'People thrown into other cultures go through something of the anguish of the butterfly, whose body must disintegrate and reform more than once in its life cycle.In her novel Regeneration, Pat Barker writes of a doctor who "knew only too well how often the early stages of change or cure may mimic deterioration. Cut a chrysalis open, and you will find a rotting caterpillar. What you will never find is that mythical creature, half caterpillar, half butterfly, a fit emblem of the human soul, for those whose cast of mind leads them to seek such emblems. No, the process of transformation consists almost entirely of decay". But the butterfly is so fit an emblem of the human soul that its name in Greek is psyche, the word for soul. We have not much language to appreciate this phase of decay, this withdrawal, this era of ending that must precede beginning. Nor of the violence of the metamorphosis, which is often spoken of as though it were as graceful as a flower blooming ... The process of transformation consists mostly of decay and then of this crisis when emergence from what came before must be total and abrupt'. (Rebecca Solnit, A Field Guide to Getting Lost, Edinburgh: Canongate, 2006, 81-3)













'But the changes in a butterfly's life are not always so dramatic. The strange resonant word instar describes the stage between two successive molts, for as it grows, a caterpillar, like a snake ... splits its skin again and again, each stage an instar. It remains a caterpillar as it goes through these molts, but no longer one in the same skin. There are rituals marking such splits, graduations, indoctrinations, ceremonies of change, though most changes proceed without such clear and encouraging recognition. Instar implies something both celestial and ingrown, something heavenly and disastrous, and perhaps change is commonly like that, a buried star, oscillating between near and far'. (Rebecca Solnit, A Field Guide to Getting Lost, 83).

All photos from the Butterfly Farm at Buckfastleigh, Devon
© David Williams 2008

acts of public dreaming (2)

To mark the ending of Donna Shilling and Tim Vize-Martin's walk from London to Dartington (see my earlier post from 27 August here), they asked me to say a few words while they laid out objects and traces from the walk: their route maps, sticks, compass, water bottles, and other items from their rucksacks. The following text is a version of what was said. More than 100 people had gathered to greet them, and to launch the Dartington MA show. An hour or so earlier, about 50 others walked with them up the hill from Totnes, visiting various sites at the college in silence before finally stopping in the evening sunshine behind Lower Close; they were guided by Augusto Corrieri and Pete Harrison, and included Mary Bartlett, Joe Richards, Simon Murray, Alan Boldon, Tracey Warr, Emilyn Claid, Paul Clarke, Sue Palmer, Claire Donovan, Bob Whalley, Misri Dey, Teresa Grimaldi, Klaus Kruse, Mary Southcott, Vicky Major, Emma Bush, and Giles Brokenshaw. En route through the college we encountered elusive fragments of ongoing work being rehearsed and other processes: Andy sitting with an electric guitar and amp in a storeroom doorway, plectrum poised; Ellen's moving shadow projected on to the wall of a studio; the sound of a piano on the breeze by the music studios; familiar black & white cows drifting and munching in the fields. Life goes on, apparently oblivious to the knowledge that soon we will all be gone from here. The layerings of present and past(s) at every turn, as we looped through buildings and courtyards and fields on a perfect late summer's evening ...

So, 222 miles in 21 days, from London to Dartington. The mirror image in reverse of a walk Donna first made in 2001 as part of a remarkable 3rd year project. En route this time, Donna and Tim have been joined by a number others, to accompany them on sections of the walk and to share conversation: thoughts about Dartington, memories, associations, anecdotes, perceptions of its pasts and possible futures. These co-walkers have included former and current staff and students, as well as others with a close association with the college. And now many of you here on this last leg from Totnes …

In some ways, the closing of a loop, an ending of a cycle. A slow, embodied and mindful return for Donna to a very different Dartington, itself, as we all know, about to migrate in some unknowable form or other a little further south-west. And an almost-ending of Tim’s MA. A gathering before a dispersal. A farewell. But the walk itself has also been – and remains - an invitation to new meetings, exchanges, reflections into the future about location, context, community, change as the only real constant, about ‘home’, displacement, new beginnings, and at its heart, focused questions about what is important. Perhaps above all it invites us to inhabit something of the paradox of change: hold on tightly, let go lightly.

When Goat Island were here a year or so ago, as part of their last tour of their last piece The Lastmaker, they talked with us about endings and about how one might go about managing one’s endings. The Goats said: “As a company, we came to the conclusion that it was time to come to a conclusion … We needed to take control of our ending before our ending took control of us. We considered the possible endings we did not want to define us, endings of burnout, internal conflict, self-repetition, or diminished quality. We wanted to reject these, and to reject the notion of their inevitability. Thus we decided to approach our ending as we have tried to approach all our changes: creatively”. At that time many of us at Dartington felt we had no ownership of our 'ending' here, it didn’t belong to us and it was both disorienting and painful. After a while we started to look for ways to approach this ending creatively. Donna and Tim’s walk is a brilliant example of one such creative approach; and as an event it resonates strongly with Dartington’s longstanding engagement in acts of walking as a reflective, creative and performative practice.

Earlier this week, Sue Palmer and I joined Tim & Donna for one leg of the walk, 11.5 miles, much of it on the coastal path, from Sidmouth to Starcross; near the end of the day Josie Sutcliffe joined us on the esplanade in Exmouth. Many things came up for me on this peripatetic day of walking and reflecting and talking in the sunshine. In particular, a focused sense of some of those colleagues and students who have been closest to what’s really important about Dartington for me: as possibility, as open invitation, as human encounter, as continuous and sometimes precarious unfolding. Some of them are here today. Some aren’t, but in other ways of course they always are. And secondly, some clearer perceptions about what I have valued most and still do: perhaps in particular, the ways in which sometimes here at Dartington teaching has become so much more than some dumb claim to possession of knowledge to be conveyed – at those times it has been about not knowing, about experiencing, being present and attentive and open to the extraordinary and often unpredictable creative possibilities of other human beings. In the best of times I have been utterly inspired by the engagement of some students, completely blown away by the quality of their work: unsettled, knocked over, rearranged, lifted up. It has changed me. What could be better than a teacher wide-eyed and joyous at something really taking place, and at the knowledge that after all he knows bugger all, and is only just beginning …?

So, I want to thank you, my teachers, my friends – Donna and Tim, Augusto, Pete ... You are beautiful. You practice hope, it’s a thing you do with imagination, attention, and grace. And as Patti Smith once wrote, the air – this air - is filled with the moves of you. Our conversations will go on and on, I know.

In a moment I will invite you all to share a cup of tea and a home-baked Persighetti scone, and to talk, with Donna and Tim and with each other. But before that, some final words from the Goats, on the work of ending:

“There is much to do: the work of ending. At the moment we find it difficult to imagine work more rewarding than that. Isn’t it, after all, the work of our lives? ... We will try to live up to the words we have spoken to you today: to keep our promises, to be the people we said we were, to stage what we know in the stillest hour of the night to be true, to remind ourselves of the impossible, the historical, to choreograph a dance to repair the world, to say, “We have become human again””.

5.30 p.m., Thursday 25 September 2008, Dartington

(For further details on Donna and Tim's walk, see the 'walking to dartington' blog here).

say your goodbyes

When I was 5 or 6, I watched my dad performing the role of Sir Thomas More in A Man for All Seasons. I thought he was brilliant. I lived richly. At the end of the play, after some sort of trial and some fine last words of which I have no memory beyond a kind of calm jaw-jutting defiance, my dad slowly dropped to his knees and placed his head on a block of wood; then a drum roll kicked in as a large man with a black hood raised an enormous axe … A still point in silence. Then, as the axe came down, sudden black out, a thud of metal on wood, and the sound of something rolling slowly across the stage … Oh no. My dad’s head had just been removed. That was the end of him.

I was distraught, outraged at the sudden horror and injustice of his demise. My mother tried to console me and shush me and wipe away my tears, but I wasn’t having any of it. Perversely, other people were turning round and smiling at me and my widowed mother. And my mother was laughing. It was very weird ... Minutes later, my dad reappeared for the curtain call, his head miraculously reconnected to his body. I was astonished, and gradually my sobbing gave way to relief and a wide-eyed incredulity. How did they do that? Later in the bar, I inspected my dad’s neck in great detail, but there was no trace of the axe’s passage. Honestly. You couldn’t even see the join. How did they do that?

‘In the realm of the naked eye nothing happens that does not have its beginning and its end. And yet nowhere can we find the place or the moment at which we can say, beyond a shadow of a doubt, that this is where it begins, or this is where it ends. For some of us, it has begun before the beginning, and for others of us it will go on happening after the end. Where to find it? Don’t look. Either it is here or it is not here. And whoever tries to find refuge in any one place, in any one moment, will never be where she thinks she is. In other words, say your goodbyes. It is never too late. It is always too late’ (Paul Auster, 'White Spaces', in Selected Poems, London: Faber & Faber, 1998, 83).

(Extract from 'how do you say goodbye? last songs': an invited presentation given at the symposium 'Goat Island: Lastness, raiding the archive, and pedagogical practices in performance', Nuffield Theatre, Lancaster University, 2008:
© David Williams)

it's time

I start this blog with an ending, which is also a beginning.

Last night I watched Julien Temple's film about Joe Strummer, The Future is Unwritten. Near the end of the film, after we have been told about Joe's sudden death (a heart attack while 'reading the Observer'), Joe conveys the outline of a credo in a final emotional plea, with a voice that starts to crack. He says, with some heartfelt urgency: 'So now I'd like to say, people can change anything they want to, and that means everything in the world. People are running around following their little tracks - I am one of them. But we've all got to stop just following our own little mouse trail. People can do anything. This is something that I'm beginning to learn. People are out there doing bad things to each other. It's because they are being de-humanised. It's time to take the humanity back into the centre of the ring, and follow that for a time. Greed, it ain't going anywhere; they should have that across a big billboard in Times Square. Without people you're nothing. That's my spiel'.

I cried silently when I heard his voice, these words. I remembered meeting him on the train from London to Devon, in the buffet car. 'Are you Joe?' 'Who's asking?' His shyness when I told him how much his music had meant to me, how important it was. He smiled and looked a little wary. Then he shuffled off back to his seat, with his battered guitar, his hat and his cowboy boots. I remembered seeing the Clash play in Brixton: the energy, the attack, the joy of it. I remembered Nicky M playing me her early Clash records when I was at college; vinyl 45s that woke me up, shook me around. I remembered getting stoned and listening to London Calling and Sandinista over & over again, learning the words, the hooks and beats and yelps. Playing the drums on my knees.

I remembered. And all this through silent tears. For Joe. For waking me up again. For reminding me.

The future is unwritten ... It's time to take the humanity back into the centre of the ring, and follow that for a time.